Thou hast—Shimei—his hoar head bring thou down to the grave with blood— The reader will not forget who Shimei was; see 2 Samuel 16:5; 2 Samuel 19:16. It appears by the expression, Behold, thou hast with thee, that he was now in Jerusalem; and therefore David thought this a proper opportunity for confining him, that he might not spread disaffection to Solomon's government among those of his own tribe, or of any of the other tribes of Israel: a precaution the more necessary in the infancy of Solomon's reign, as some of his brethren were inclined to dispute with him the succession to the crown; and it is far from being improbable, that he was in the party with Adonijah against Solomon, as he was in that of Absalom against David: and this is the true reason of those words, But do not thou hold him guiltless; 1:e. "Though I forgave him, and swore to him that he should not die, do not thou look on him as an innocent man, that is reconciled to my family, and thy succession to the throne of Israel: he is Shimei still, and wants nothing but a fair opportunity to shew it. Clear him not, therefore, as I did, if thou findest him guilty of any malpractices; but his hoar head bring down, &c. Cut him off as an old offender, and dangerous enemy, to secure thy own peace, and the safety of thy government." In this sense Josephus understands the words: "He then," says he, "obtained a promise of security from me; but do thou, when thou canst find a just cause, punish him." Farther, David telling Solomon that he sware to Shimei, that he would not put him to death for his outrage and treason, is a demonstrative proof that he did not advise Solomon to put him to death for the crime which he himself had solemnly forgiven: for, can any one imagine that David would tell Solomon he had sworn not to put Shimei to death, and in the same breath order him, in defiance of his oath, to be put to death? If he intended that Solomon should have immediately put him to death, there would be neither reason nor sense in the words, thou art a wise man, and knowest what thou oughtest to do unto him. Now to what purpose was it to tell Solomon that he knew how to behave to Shimei, if David's command was immediately to cut him off, and Solomon understood him in that sense? But it is certain, that Solomon did not understand his father in this sense, by his ordering him to build a house for himself in Jerusalem, (1 Kings 2:36.) as well as from the different manner in which he treated Shimei and Joab. By the way, let it be observed, that after Shimei's confession of his fault, Abishai asked, shall not Shimei be put to death, because he cursed the Lord's anointed? meaning "be put to death instantly," as appears from David's answer, shall there any man be put to death this day in Israel? Do not I know that I am this day king over Israel? Therefore the king said to Shimei, Thou shalt not die; and the king sware to him; viz. that he should nor then, or that day, or at that time, be put to the sword. And it is observable, that the Arabic version expressly mentions this circumstance: "Thou shalt not die this day." This was certainly all that the king declared to Abishai, that as he was that day restored to the exercise of his regal power, no man should that day be put to death; and therefore he swore to Shimei, that he should not then die. So again, in David's direction to Solomon, the same version has the same word: "I sware to him by God, I will not put thee to the sword this day." And indeed nothing farther can certainly be collected from the words, as they stand connected, but that David reprieved Shimei from immediate execution, and left himself at liberty at any other time to call him to an account for the outrage and treason he had been guilty of; and therefore David violated no oath, if he actually ordered Solomon to put him to death as a dangerous enemy to his person and government; and much less still if, for the same reason, he advised him to keep a strict watch over Shimei, and put him to death only if, on any new offence, he should again forfeit his life: and this I hope has been made appear to be the truth of the case. How is this inconsistent with piety, or the advice of a prince on his death-bed? It is true, forgiveness of enemies is a duty: but no man is obliged by any law so to forgive an enemy, continuing such, as not to take the proper methods to guard against the effects of his enmity. Much less is a prince obliged so to forgive an implacable enemy to his crown and government, and one who is likely to disturb the settlement of the crown in his successor, as not to order the successor to be upon his guard against him, and punish him, when guilty, according to his demerits. Such a caution and order is what he owes to his people; and he may die, as a private person, in charity with all mankind, and forgive every private injury against himself; and yet as a prince advise what is necessary to the public good after his decease, and even the execution of particular persons, if, by abusing the lenity and respite they once received, they should be guilty of new and capital offences. Dr. Delaney thinks this verse should be rendered, Now therefore, neither hold him guiltless, (for thou art a wise man, and knowest what thou oughtest to do unto him) NOR his hoar head bring thou down to the grave with blood. See Waterland's Script. Vind. part 1: p. 100. Le Clerc and Calmet.
REFLECTIONS.—David, the great, the good, now feels the approaches of death, and improves the moment which remains by giving instructions to his son.
1. He prefaces his charge to him with the mortality of his condition; and, while he mentions his own death, reminds him that it was the way of all flesh. Kings must die, and after death is judgment, where they must answer for their administration before the King of kings.
2. He urges him to a strict adherence to God and his blessed service, and not to be discouraged by any difficulties, but approve himself a man of God, faithful and true, and then he might be assured of prosperity, and the continuance of the Divine blessing upon himself and his posterity, according to the promise that God had made him. Note; (1.) They who would be faithful to God, have need of courage; and a king who would be a man of God, needs a tenfold portion of strength and grace. (2.) If we are obedient to God's commands, we may confidently expect the fulfilment of his promises. (3.) The best advice that dying parents can give their children, and the surest to promote their happiness, is, to charge them to walk in God's ways, the end of which will be peace and joy.
3. He gives him particular directions concerning Joab, Barzillai's sons, and Shimei. Joab, though too great for David to punish, is referred to Solomon's wisdom and justice. His treacherous murders ought not to be forgotten. Shimei's crime also, though during David's life, for his oath's sake, passed by, must not be forgotten. His very grievous curse shewed what spirit he was of, and his turbulent spirit would probably again provoke the judgment that he had once escaped. The death that he had deserved would then overtake him, and his grey locks must be no protection for his guilt. Note; (1.) Though long impunity may make the sinner vainly think that the bitterness of death is past, yet the day of recompence is at hand. (2.) The cry of blood, though long stifled, after many years strangely breaks out at last.—Barzillai's kindness is never to be forgotten, and his son must study to make his children an ample return, and place them among his best friends at his table. Note; A grateful heart never forgets old kindnesses: even the children of our friends, for their sakes, should share our regard.
4. When he had finished his charge, David closed his eyes, and slept with his fathers, and was buried in the city where he dwelt, after a reign of forty years, the odd six months not being reckoned. He died, according to Bishop Usher, A.M. 2990, and before Christ's birth 1014. Note; (1.) The sweetest sleep of a good man is the sleep of death, where all his troubles are for ever forgotten. (2.) Kings who build palaces, should not forget their tombs; a small space must shortly contain all their greatness.